rwp lost
rwp@Info_1Corinthians
@ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|)...written a letter, now lost to...(1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).
rwp@1Corinthians:15:55 @{Victory} (\nikos\). Late form of \nik\. {O death} (\thanate\). Second instance. Here Paul changes Hades of the LXX for Hebrew Sheol (Hosea:13:14|) to death. Paul never uses Hades. {Thy sting} (\sou to kentron\). Old word from \kentre\, to prick, as in strkjv@Acts:26:14|. In strkjv@Revelation:9:10|...The serpent death has lost his...
rwp@1John:2:19 @{From us} (\ex hmn\) {--of us} (\ex hmn\). The same idiom, \ex\ and the ablative case (\hmn\), but in different senses to correspond with \exlthan\ (they went out from our membership) and \ouk san\ (they were not of us in spirit and life). For \ex\ in the sense of origin see strkjv@John:17:15|, for \ex\ in the sense of likeness, strkjv@John:17:14|. {For if they had been of us} (\ei gar ex hmn san\). Condition of second class with \ei\ and imperfect tense (no aorist for \eimi\). {They would have continued} (\memenkeisan an\). Past perfect of \men\, to remain, without augment, with \an\ in apodosis of second-class condition. {With us} (\meth' hmn\). In fellowship, for which see \meta\ in strkjv@1:3|. They had lost the inner fellowship and then apparently voluntarily broke the outward. {But they went} (\all'\). Ellipsis of the verb \exlthan\ above, a common habit (ellipse) in John s Gospel (1:8; strkjv@9:3; strkjv@13:18; strkjv@15:25|). {That they might be made manifest} (\hina phanerthsin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \phanero\, for which verb see strkjv@John:21:1; strkjv@Colossians:3:4|. See strkjv@2Corinthians:3:3| for the personal construction with \hoti\ as here. {They all are not} (\ouk eisin pantes\). Not just some, but all, as in strkjv@2:21; strkjv@3:5|. These antichrists are thus revealed in their true light.
rwp@1Peter:4:1 @{For as much then as Christ suffered in the flesh} (\Christou oun pathontos sarki\). Genitive absolute with second aorist active participle of \pasch\, to suffer, and the locative case of \sarx\ (flesh). The \oun\ (then, therefore) draws and applies the main lesson of strkjv@3:18-22|, the fact that Christ suffered for us. {Arm ye yourselves also} (\kai humeis hoplisasthe\). Direct middle first aorist imperative of \hopliz\, old verb from \hoplon\ (weapon, strkjv@John:18:3|), in metaphorical sense, here only in N.T. {With the same mind} (\tn autn ennoian\). Accusative of the thing (content), \ennoian\, old word (from \en, nous\), putting in mind, thinking, will, in N.T. only here and strkjv@Hebrews:4:12|. "Here again _Christus Patiens_ is our \hupogrammos\" (Bigg). {For} (\hoti\). Reason for the exhortation. {Hath ceased from sin} (\pepautai hamartias\). Perfect middle indicative of \pau\ to make cease and the ablative singular \hamartias\, but B reads the dative plural \hamartiais\ (cf. strkjv@Romans:6:1f.|). Temptation has lost its appeal and power with such a man.
rwp@Info_1Thessalonians @ FIRST THESSALONIANS FROM CORINTH A.D. 50 TO 51 BY WAY OF INTRODUCTION We cannot say that this is Paul's first letter to a church, for in strkjv@2Thessalonians:2:2| he speaks of some as palming off letters as his and in strkjv@2Thessalonians:3:17| he says that he appends his own signature to every letter after dictating it to an amanuensis (Romans:16:22|)...We know of one lost letter...(1Corinthians:5:11|) and perhaps another (2Corinthians:2:3|). But this is the earliest one that has come down to us and it may even be the earliest New Testament book, unless the Epistle of James antedates it or even Mark's Gospel. We know, as already shown, that Paul was in Corinth and that Timothy and Silas had just arrived from Thessalonica (1Thessalonians:3:6; strkjv@Acts:18:5|). They had brought supplies from the Macedonian churches to supply Paul's need (2Corinthians:11:9|), as the church in Philippi did once and again while Paul was in Thessalonica (Phillipians:4:15f.|). Before Timothy and Silas came to Corinth Paul had to work steadily at his trade as tent-maker with Aquila and Priscilla (Acts:18:3|) and could only preach in the synagogue on sabbaths, but the rich stores from Macedonia released his hands and "Paul devoted himself to the word" (\suneicheto ti logi Paulos\). He gave himself wholly to preaching now. But Timothy and Silas brought news of serious trouble in the church in Thessalonica. Some of the disciples there had misunderstood Paul's preaching about the second coming of Christ and had quit work and were making a decided disturbance on the subject. Undoubtedly Paul had touched upon eschatological matters while in Thessalonica. The Jewish leaders at Thessalonica charged it against Paul and Silas to the politarchs that they had preached another king, Jesus, in place of Caesar. Paul had preached Jesus as King of the spiritual kingdom which the Jews misrepresented to the politarchs as treason against Caesar as the Sanhedrin had done to Pilate about Jesus. Clearly Paul had said also that Jesus was going to come again according to his own promise before his ascension. Some asserted that Paul said Jesus was going to come right away and drew their own inferences for idleness and fanaticism as some do today. Strange as it may seem, there are scholars today who say that Paul did believe and say that Jesus was going to come back right away. They say this in spite of strkjv@2Thessalonians:2:1f.| where Paul denies having ever said it. Undoubtedly Paul hoped for the early return of Jesus as most of the early Christians did, but that is a very different thing from setting a time for his coming. It is open to us all to hope for the speedy return of Christ, but times and seasons are with God and not with us. It is not open to us to excuse our negligence and idleness as Christians because of such a hope. That hope should serve as a spur to increased activity for Christ in order to hasten his coming. Songs:Paul writes this group of Epistles to correct gross misapprehension and misrepresentation of his preaching about last things (eschatology). It is a rare preacher who has never been misunderstood or misrepresented.
rwp@Info_2Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|)...written a letter, now lost to...(1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).
rwp@2Corinthians:2:3 @{I wrote this very thing} (\egrapsa touto auto\). Is this (and \egrapsa\ in verses 4,9,12|) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in strkjv@8:18; strkjv@9:3| (Robertson, _Grammar_, p. 854f.). If not epistolary aorist as seems improbable from the context and from strkjv@7:8-12|, to what Epistle does he refer? To strkjv@1Corinthians:5| or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in verses 3,4; strkjv@7:8-12| can hardly apply to I Corinthians. {Should have sorrow} (\lupn sch\). Second aorist (ingressive) active subjunctive of \ech\, should get sorrow, after \hina m\ negative final particles. {From them of whom} (\aph' hn\). Antecedent omitted, \apo toutn aph' hn\ (from those from whom). {I ought} (\edei me\). Imperfect for unrealized present obligation as often and like English. {Having confidence} (\pepoiths\). Second perfect active participle of \peith\ (1:9|).
rwp@2Corinthians:4:8 @{Pressed} (\thlibomenoi\). From \thlib\, to press as grapes, to contract, to squeeze. Series of present passive participles here through verse 9| that vividly picture Paul's ministerial career. {Yet not straitened} (\all' ou stenochroumenoi\). Each time the exception is stated by \all' ou\. From \stenochre\ (\stenochros\, from \stenos\, narrow, \chros\, space), to be in a narrow place, to keep in a tight place. Late verb, in LXX and papyri. In N.T. only here and strkjv@2Corinthians:6:12|. {Yet not unto despair} (\all' ouk exaporoumenoi\). Late perfective compound with \ex-\ of \exapore\...here, lost, but not lost out....
rwp@2Corinthians:11:23 @{As one beside himself} (\paraphronn\). Present active participle of \paraphrone\. Old verb from \paraphrn\ (\para, phrn\), beside one's wits. Only here in N.T. Such open boasting is out of accord with Paul's spirit and habit. {I more} (\huper eg\). This adverbial use of \huper\ appears in ancient Greek (Euripides). It has no effect on \eg\, not "more than I," but "I more than they." He claims superiority now to these "superextra apostles." {More abundant} (\perissoters\). See on ¯7:15|. No verbs with these clauses, but they are clear. {In prisons} (\en phulakais\). Plural also in strkjv@6:5|. Clement of Rome (_Cor_. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? Songs:many think and it is possible as we have seen. {Above measure} (\huperballonts\). Old adverb from the participle \huperballontn\ (\huperball\, to hurl beyond). Here only in N.T. {In deaths oft} (\en thanatois pollakis\). He had nearly lost his life, as we know, many times (1:9f.; strkjv@4:11|).
rwp@2Timothy:1:16 @{Grant mercy} (\di eleos\). The phrase nowhere else in the N.T. Second aorist active optative of \didmi\, the usual form being \doi\. This is the usual construction in a wish about the future. {Unto the house of Onesiphorus} (\ti Onsiphorou oiki\). The same phrase in strkjv@4:19|. Apparently Onesiphorus is now dead as is implied by the wish in strkjv@1:18|. {For he oft refreshed me} (\hoti pollakis me anepsuxen\). First aorist active indicative of \anapsuch\, old verb, to cool again, in LXX and _Koin_ often, here only in N.T., but \anapsuxis\ in strkjv@Acts:3:20|...the second. If he lost his...{Was not ashamed of my chain} (\halusin mou ouk epaischunth\). Passive deponent again (first aorist indicative) with accusative as in strkjv@1:8|. For \halusin\ (chain) see strkjv@Ephesians:6:20|. Note absence of augment in \epaischunth\.
rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti ti ekklsii\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|)...and hence that this lost letter...\Diotrephes\ (\Dios\ and \treph\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philoprteun autn\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philoprtos\, fond of being first (Plutarch), and made like \philopone\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hms\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).
rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo ts Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-...only save to the lost sheep...(Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmthte ti ethei Muses, ou dunasthe sthnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\ti ethei\) is customary. "Saved" (\sthnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.
rwp@Acts:17:10 @{Immediately by night} (\euthes dia nuktos\). Paul's work had not been in vain in Thessalonica (1Thessalonians:1:7f.; strkjv@2:13,20|). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts:20:4|) and Aristarchus will go on with him to Rome (27:2|). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1Thessalonians:2:14; strkjv@3:1-5; strkjv@2Thessalonians:1:6|). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. {Went} (\apiesan\). Imperfect third plural active of \apeimi\, old verb to go away, here alone in the N.T. A literary, almost Atticistic, form instead of \aplthon\. {Into the synagogue of the Jews} (\eis tn sunaggn tn Ioudain\)...usual custom and he lost no...
rwp@Acts:17:32 @{The resurrection of the dead} (\anastasin nekrn\). Rather, "a resurrection of dead men." No article with either word. The Greeks believed that the souls of men lived on, but they had no conception of resurrection of the body. They had listened with respect till Paul spoke of the actual resurrection of Jesus from the dead as a fact, when they did not care to hear more. {Some mocked} (\hoi men echleuazon\). Imperfect active of \chleuaz\, a common verb (from \chleu\, jesting, mockery). Only here in the N.T. though late MSS. have it in strkjv@2:13| (best MSS. \diachleuaz\). Probably inchoative here, began to mock. In contempt at Paul's statement they declined to listen further to "this babbler" (verse 18|) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans). {But others} (\hoi de\). A more polite group like those who had invited him to speak (verse 19|). They were unconvinced, but had better manners and so were in favour of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. " It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again" (Furneaux).
rwp@Acts:19:10 @{For two years} (\epi et duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\hste pantas tous katoikountas tn Asian akousai\). Actual result with \hste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26|...letter to them now lost to...(1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.
rwp@Acts:25:6 @{On the morrow} (\ti epaurion\). Locative case of the article with \hmeri\ understood (\epaurion\, adverb, tomorrow). Festus lost no time for the chief men had come down with him. {Sat on the judgment seat} (\kathisas epi tou bmatos\). A legal formality to give weight to the decision. Ingressive aorist active participle. For this use of \bma\ for judgment seat see on ¯Mt. strkjv@27:19; strkjv@John:19:13; Acts strkjv@12:21; strkjv@18:12; strkjv@25:10,17|. Same phrase repeated in strkjv@25:17|. {To be brought} (\achthnai\). First aorist passive infinitive of \ag\ after \ekeleusen\ (commanded). Same words repeated in strkjv@25:17| by Festus.
rwp@Acts:26:23 @{How that the Christ must suffer} (\ei pathtos ho Christos\). Literally, "if the Messiah is subject to suffering." \Ei\ can here mean "whether" as in strkjv@Hebrews:7:15|. This use of a verbal in \-tos\ for capability or possibility occurs in the N.T. alone in \pathtos\ (Robertson, _Grammar_, p. 157). This word occurs in Plutarch in this sense. It is like the Latin _patibilis_ and is from _pasch_. Here alone in N.T. Paul is speaking from the Jewish point of view. Most rabbis had not rightly understood strkjv@Isaiah:53|. When the Baptist called Jesus "the Lamb of God" (John:1:29|) it was a startling idea. It is not then "must suffer" here, but "can suffer." The Cross of Christ was a stumbling-block to the rabbis. {How that he first by the resurrection of the dead} (\ei prtos ex anastases nekrn\). Same construction with \ei\ (whether). This point Paul had often discussed with the Jews: "whether he (the Messiah) by a resurrection of dead people." Others had been raised from the dead, but Christ is the first (\prtos\) who arose from the dead and no longer dies (Romans:6:19|) and proclaims light (\phs mellei kataggellein\). Paul is still speaking from the Jewish standpoint: "is about to (going to) proclaim light." See verse 18| for "light" and strkjv@Luke:2:32|. {Both to the people and to the Gentiles} (\ti te lai kai tois ethnesin\). See verse 17|. It was at the word Gentiles (\ethn\) that the mob lost control of themselves in the speech from the stairs (22:21f.|). Songs:it is here, only not because of that word, but because of the word "resurrection" (\anastasis\).
rwp@Acts:27:16 @{Running under the lee of} (\hupodramontes\). Second aorist active participle of \hupotrech\. Same use of \hupo\ as in \hupepleusamen\ (verses 4,8|) for "under the lee", under the protection of. \Nsion\ is diminutive of \nsos\, a small island. The MSS. vary between Cauda (B) and Clauda (Aleph). {To secure the boat} (\perikrateis genesthai ts skaphs\). "To become masters (\perikrateis\ from \peri\ and \kratos\, power over, found in Susannah and ecclesiastical writers, and here only in N.T.) of the boat ("dug out," like Indian boats, literally, from \skapt\, to dig, old word, here only in N.T. and verses 30,32|). The smooth water behind the little island enabled them to do this. {When they had hoisted it up} (\hn rantes\). "Which (the little boat) having hoisted up (\arantes\, verse 13|)." Even so it was "with difficulty" (\molis\). Perhaps the little boat was waterlogged. {Used helps} (\botheiais echrnto\). Imperfect middle of \chraomai\ with instrumental case. The "helps" were ropes or chains, no doubt. {Under-girding the ship} (\hupoznnuntes to ploion\). Present active participle of \hupoznnumi\. Old verb, here only in N.T. Probably cables (\hupozmata\) or ropes were used under the hull of the ship laterally or even longitudinally, tightly secured on deck. This "frapping" was more necessary for ancient vessels because of the heavy mast. The little island made it possible to do this also. {Lest we be cast upon the Syrtis} (\m eis tn Surtin ekpessin\). Final clause after verb of fearing (\phoboumenoi\) with \m\ and the second aorist active subjunctive of \ekpipt\, old verb to fall out or off, to be cast away. Songs:here and verses 26,29|, a classical use of the verb for a ship driven out of its course on to shoals or rocks (Page who cites Xenophon, _Anab_. VII. 5, 12). The Syrtis was the name for two quicksands between Carthage and Cyrenaica, this clearly being the Syrtis Major most dangerous because of the sandbanks (\surtis\, from \sur\). The wind would drive the ship right into this peril if something were not done. {They lowered the gear} (\chalasantes to skeuos\). First aorist active participle of \chala\ (cf. strkjv@Luke:5:4| for lowering the nets). \Skeuos\ means vessel or gear. They slackened or reduced sail, especially the mainsail, but leaving enough to keep the ship's head as close to the wind as was practicable. {Songs:were driven} (\houts epheronto\). Imperfect passive indicative again as in verse 15| with the addition of \houts\ (thus). The ship was now fixed as near to the wind (E N E) as possible (seven points)...that, a day being lost around...36 miles in 24 hours in 13 days would make 468 miles. The Island of Malta (Melita) is precisely in that direction (W by N) from Cauda and is 480 miles. Page sees a difficulty about this explanation of the steady drift of the ship in the word \diapheromenon\ in verse 27|, but that was at the end of the drifting and the varied winds could have come then and not before. The whole narrative as explained carefully in Smith's _Voyage and Shipwreck of St. Paul_ is a masterpiece of precise and accurate scholarship. A resume of his results appears in my _Luke the Historian in the Light of Research_.
rwp@Acts:27:20 @{When neither sun nor stars shone upon us} (\mte hliou mte astrn epiphainontn\). Genitive absolute again. {For many days} (\epi pleionas hmeras\). For more days than a few. {No small tempest} (\cheimonos ouk oligou\). Litotes again. {All hope that we should be saved was now taken away} (\loipon periireito elpis psa tou szesthai hmas\). "For the rest (or future) there began to be taken from around us (\periireito\ inchoative imperfect and see use of the verb in strkjv@2Corinthians:13:16| of the veil)...their hopes. Had Paul lost hope?...
rwp@Ephesians:3:3 @{By revelation} (\kata apokalupsin\). Not essentially different from \di' apokalupses\ (Gal strkjv@1:12|). This was Paul's qualification for preaching "the mystery" (\to mustrion\. See strkjv@1:9|). {As I wrote afore} (\kaths proegrapsa\). First aorist active indicative of \prograph\ as in strkjv@Romans:15:4|, not picture forth as strkjv@Galatians:3:1|...possible. A previous and lost Epistle...1Corinthians:5:9|? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable. {In few words} (\en oligi\). Not = \pro oligou\, shortly before, but as in strkjv@Acts:26:28| "in brief space or time" = \suntons\ (Acts:24:4|), "briefly."
rwp@Galatians:4:20 @{I could with} (\thelon\). Imperfect active, I was wishing like Agrippa's use of \eboulomn\ in strkjv@Acts:25:22|, "I was just wishing. I was longing to be present with you just now (\arti\)." {To change my voice} (\allaxai tn phnn mou\). Paul could put his heart into his voice. The pen stands between them. He knew the power of his voice on their hearts. He had tried it before. {I am perplexed} (\aporoumai\). I am at a loss and know not what to do. \Apore\ is from \a\ privative and \poros\, way. I am lost at this distance from you. {About you} (\en humin\). In your cases. For this use of \en\ see strkjv@2Corinthians:7:16; strkjv@Galatians:1:24|.
rwp@Hebrews:11:38 @{Of whom the world was not worthy} (\hn ouk n axios ho kosmos\) Graphic picture in a short parenthetical relative clause (\hn\, genitive plural with \axios\), a phrase to stir the blood of the readers. {Wandering} (\planmenoi\). Present middle participle of \plana\, like lost sheep, hunted by wolves. {Caves} (\splaiois\). Old word from \speos\ (cavern) as in strkjv@Matthew:21:13|. {Holes} (\opais\). Old word, perhaps from \ops\ (root of \hora\, to see), opening, in N.T. only here and strkjv@James:3:11|. Cf. strkjv@1Kings:18:4|; II Macc. strkjv@5:27; strkjv@10:6 (about Judas Maccabeus and others).
rwp@Hebrews:13:14 @{An abiding city} (\menousan polin\). Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (11:10|).
rwp@James:1:17 @{Gift} (\dosis\) {--boon} (\drma\). Both old substantives from the same original verb (\didmi\), to give. \Dosis\ is the act of giving (ending \-sis\), but sometimes by metonymy for the thing given like \ktisis\ for \ktisma\ (Colossians:1:15|). But \drma\ (from \dre\, from \dron\ a gift) only means a gift, a benefaction (Romans:5:16|). The contrast here argues for "giving" as the idea in \dosis\. Curiously enough there is a perfect hexameter line here: \psa do / sis aga / th kai / pn d / rma te / leion\. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word \drma\, but that is not conclusive. {From above} (\anthen\). That is, from heaven. Cf. strkjv@John:3:31; strkjv@19:11|. {Coming down} (\katabainon\). Present active neuter singular participle of \katabain\ agreeing with \drma\, expanding and explaining \anthen\ (from above). {From the Father of lights} (\apo tou patros tn phtn\). "Of the lights" (the heavenly bodies). For this use of \patr\ see strkjv@Job:38:28| (Father of rain); strkjv@2Corinthians:1:3; strkjv@Ephesians:1:17|. God is the Author of light and lights. {With whom} (\par' hi\). For \para\ (beside) with locative sense for standpoint of God see \para ti thei\ (Mark:10:27; strkjv@Romans:2:11; strkjv@9:14; strkjv@Ephesians:6:9|. {Can be no} (\ouk eni\). This old idiom (also in strkjv@Galatians:3:28; strkjv@Colossians:3:11|) may be merely the original form of \en\ with recessive accent (Winer, Mayor) or a shortened form of \enesti\. The use of \eni en\ in strkjv@1Corinthians:6:5| argues for this view, as does the use of \eine\ (\einai\) in Modern Greek (Robertson, _Grammar_, p. 313). {Variation} (\parallag\). Old word from \parallass\, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has \parallaxis\ without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi:4:2|), which does have periodic variations. {Shadow that is cast by turning} (\trops aposkiasma\). \Trop\ is an old word for "turning" (from \trep\ to turn), here only in N.T. \Aposkiasma\ is a late and rare word (\aposkiasmos\ in Plutarch) from \aposkiaz\ (\apo, skia\) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial (\aposkiaz\ in Plato)...light of the moon lost to...\h trops aposkiasmatos\ (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.
rwp@Info_John @ A BRIEF BIBLIOGRAPHY OF RECENT LITERATURE (SINCE 1880) ABBOT, EZRA, _On the Authorship of the Fourth Gospel_. ABBOT, PEABODY, and LIGHTFOOT, _The Fourth Gospel_. ABBOTT, E.A., _Johannine Vocabulary_.,_Johannine Grammar_. APPEL, _Die Echtheit des Johannesevangeliums_. ASKWITH, E.H., _The Historical Value of the Fourth Gospel_. BACON, B.W., _The Fourth Gospel in Research and Debate_. BALDENSPERGER, W., _Der Prolog des vierten Evangeliums_. BARTH, K., _The Gospel of John and the Synoptic Gospels_. BAUER, W., _Das Johannes-Evangelium_. 2 Aufl.. BELZER, _Das Evangelium des heiligen Johannes_. BERNARD, J. H., _Gospel according to St. John_ (2 vols., 1929), in Int. Crit. Comm. BERT, _Das Evangelium des Johannes_. BLASS, F., _Evangelium secundum Johannem_. BROOKE, A. E., _The Historical Value of the Fourth Gospel_ (Cambridge Biblical Essays, pp. 289 to 328. 1909). BURCH, VACHER, _The Structure and Message of St. John's Gospel_. BURNEY, C. F., _The Aramaic Origin of the Fourth Gospel_. CALMES, _L'Evangile selon S. Jean_. CANDLER, W. A., _Practical Studies in the Gospel of John_ (3 vols,, 1912-15). CARPENTER, J. ESTLIN, _The Johannine Writings_. CHAPMAN, DOM JOHN, _John the Presbyter and the Fourth Gospel_. CHARNWOOD, LORD, _According to St. John_. CLEMEN, C., _Die Entstehung des Johannesevangeliums_. D'ALMA, _Lamentations:Controverse du quatrieme evangile_.,Philo et le quotrieme evangile_. DAUSCH' _Das Johannesevangelium_. DELFF, H., _Das vierte Evangelium wiederhergestellt_.,Neue Beitrage zur Kritik und Erklarung des vierten Evangeliums. DODS, M., _Expositor's Bible_ (2 vols., 1891).,Expositor's Greek Testament_. DRUMMOND, JAMES, _An Inquiry into the Character and Author- ship of the Fourth Gospel_. EVANS, H. H., _St. John the Author of the Fourth Gospel_. EWALD, P., _Das Hauptproblem der Evangelienfrage und der Weg zu seiner Losung_. FOUARD, S., _Jean et la hn de l'age apostolique_. GARDNER, P., _The Ephesian Gospel_. GARVIE, A. E., _The Beloved Disciple_. GOBEL, _Die Reden des Herrn nach Johannes_ (2 vols., 1906, 1910). GODET, F., _Comm. on the Gospel of St. John_ (Tr., 2 vols., 1886--90). GOGUEL, M., _Les sources du recit Johannique de la Passion_.,Leviticus:quatrieme evangile_. GORDON, S. D., _Quiet Talks on St. John's Gospel_. GORE, C., _Exposition of the Gospel of John_. GREEN, A. V., _The Ephesian Canonical Writings_. GREGORY, C. R., _Wellhausen und Johannes_. GRILL, J., _Untersuchungen uber die Entstehung des vierten Evangeliums_. GUMBEL, _Das Johannesevangelium Eine Erganzung des Lukas ev_.. HARRIS, J. RENDEL, _The Origin of the Prologue to St. John's Gospel_. HAYES, D. A., _John and His Writings_. HOERNLE, E. S., _The Record of the Loved Disciple_ etc.. HOLLAND, H. S., _The Philosophy of Faith and the Fourth Gospel_.,_The Fourth Gospel_. HOLTZMANN, H. J., _Evangelium, Briefe, und Offenbarung des Johannes_. 3 Aufl.. HOLTZMANN, _Hand-Comm_. 3 Aufl. von Bauer. HOVEY, A. H., _In American Comm_.. HOWARD, W. F., _The Fourth Gospel in Recent Criticism and Interpretation_. IVERACH, JAMES, _Gospel of John_ (Int. Stand. Bible Encycl.). JACKSON, H. L., _The Fourth Gospel and Some Recent German Criticism_.,_The Problem of the Fourth Gospel_. JOHNSTON, J. S., _The Philosophy of the Fourth Gospel_. KEISKER, _The Inner Witness of the Fourth Gospel_. KREYENBUHL, _Neue Losung der Johanneischen Frage_. LARFIELD, _Die beide Johannes von Ephesus_. LEATHES, STANLEY, _The Witness of St. John to Christ_. LEPIN, _L'origine du quatrieme evangile_ (1907; 1927).,_Lamentations:valeur historique du quatrieme euangile_. LEWIS, F. G., _The Irenaeus Testimony to the Fourth Gospel_. LEWIS, F. G., _Disarrangements in the Fourth Gospel_. LIGHTFOOT, J. B., _Biblical Essays_ (pages 1-198; I-III, 1893). LLOYD, J. P. D., _The Son of Thunder_. LOISY, A., _Leviticus:quatrieme evangile_. LOWRIE, _The Doctrine of John_. LYMAN, MARY ELY, _The Fourth Gospel and the Life of Today_. MANSON, W., _The Incarnate Glory_. MAURICE, F. D., _The Gospel of St. John_. McGREGoR, G. H., _The Moffatt Commentary_. MONTGOMERY, J. A., _The Origin of the Gospel According to St. John_. MOUSE, _Johannes und Paulus_. MUIRHEAD, L. A., _The Message of the Fourth Gospel_. NOLLOTH, C. F., _The Fourth Evangelist_. NUNN, H. P. V., _The Son of Zebedee and the Fourth Gospel. ORR, JAMES, _The Authenticity of St. John's Gospel Deduced from Internal Evidence_. OVERBECK, _Das Johannesevangelium_. PLUMMER, A., _Cambridge Greek Testament_. REVILLE, J., _Leviticus:quatrieme evangile_. REYNOLDS, H. R., _Gospel of John_ (Hastings, D. B., 1899). RICHMOND, W., _The Gospel of the Rejection_. ROBERTSON, A. T., _The Divinity of Christ in the Gospel of John_. ROBINSON, A., _The Historical Character of St. John's Gospel_. ROBINSON, B. W., _The Gospel of John_. SANDAY, W., _Criticism of the Fourth Gospel_. SCHLATTER, _Die Sprache und Heimath des vierten Evangelisten_. SCHMIEDEL, P. W., _The Johannine Writings_. SCOTT, E. F., _The Fourth Gospel: Its Purpose and Theology_. SCOTT, E. F., _The Historical and Religious Value of the Fourth Gospel_. SCOTT-MONCRIEFF, C. E., _St. John, Apostle, Evangelist and Prophet_. SELBIE, W. B., _Belief and Life: Studies in the Thought of the Fourth Gospel_. SMITH, J. R., _The Teaching of the Fourth Gospel_. SMITH, P. V., _The Fourth Gospel: Its Historical Importance_. SPEER, R. E., _The Greatest Book in the World_. SPITTA, F., _Das Johannesevangelium als Quelle der Geschichte Jesu_. STANGE, _Die Eigenart des Johanneischen Produktion_. STANTON, V. H., _The Fourth Gospel_ (Part III of Gospels as Hist. Documents, 1921). STEVENS, G. B., _The Johannine Theology_. STRACHAN, R. H., _Gospel of John_ (Hastings, D C G 1906).,The Fourth Gospel: Its Significance and Environ- ment_.,The Fourth Evangelist: Dramatist or Historian_. TILLMANN, FRITZ, _Das Johannesevangelium Uebersetzt und Erklart_. VEDDER, H. C., _The Johannine Writings and the Johannine Problems_. WARSCHAUER, J., _The Problem of the Fourth Gospel_. WATKINS, W. H., _Modern Criticism Considered in its Rela- tion to the Fourth Gospel_. WATSON, H. A., _The Mysticism of St. John's Gospel_. WEARING, _The World View of the Fourth Gospel_. WEISS, B., _Meyer Komm_. 9 Aufl..,_Das Johannesevangelium als einheitliches Werk_. WELLHAUSEN, J., _Das Evangelium Johannis_. WENDT, H. H., _The Gospel according to St. John: An Inquiry into its Genesis and Historical Value_.,_Die Schichten im vierten Evangelium_. WESTCOTT, B. F., _The Gospel according to St. John_ (2 vols., 1908). WHITELAW, _The Gospel of John_. WINDISCH, H., _Johannes und die Synoptiker_. WORSLEY, _The Fourth Gospel and the Synoptists_. WREDE, W., _Charakter und Tendenz del Johannesevangelium_. ZAHN, TH., _Dal Evangelium Johannis. 6 Aufl.. strkjv@John:1:1 @{In the beginning} (\en archi\). \Arch\ is definite, though anarthrous like our at home, in town, and the similar Hebrew _be reshith_ in strkjv@Genesis:1:1|. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. {Was} (\n\). Three times in this sentence John uses this imperfect of \eimi\ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (\egeneto\, became) appears in verse 14| for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in strkjv@8:58| "before Abraham came (\genesthai\) I am" (\eimi\, timeless existence). {The Word} (\ho logos\). \Logos\ is from \leg\, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. \Logos\ is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (\anima mundi\) and Marcus Aurelius used \spermatikos logos\ for the generative principle in nature. The Hebrew _memra_ was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in strkjv@Proverbs:8:23|...that there was a lost wisdom...(_The Origin of the _Prologue to St. John_, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term \Logos\, but not John's conception of personal pre-existence. The term \Logos\ is applied to Christ only in strkjv@John:1:1,14; strkjv@Revelation:19:13; strkjv@1John:1:1| "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in strkjv@Hebrews:4:12|. But the personal pre-existence of Christ is taught by Paul (2Corinthians:8:9; strkjv@Phillipians:2:6f.; strkjv@Colossians:1:17|) and in strkjv@Hebrews:1:2f.| and in strkjv@John:17:5|. This term suits John's purpose better than \sophia\ (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the \aeon\ Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (\sarx egeneto\, verse 14|) and by this phrase John answered both heresies at once. {With God} (\pros ton theon\). Though existing eternally with God the Logos was in perfect fellowship with God. \Pros\ with the accusative presents a plane of equality and intimacy, face to face with each other. In strkjv@1John:2:1| we have a like use of \pros\: "We have a Paraclete with the Father" (\paraklton echomen pros ton patera\). See \prospon pros prospon\ (face to face, strkjv@1Corinthians:13:12|), a triple use of \pros\. There is a papyrus example of \pros\ in this sense \to gnston ts pros alllous suntheias\, "the knowledge of our intimacy with one another" (M.&M., _Vocabulary_) which answers the claim of Rendel Harris, _Origin of Prologue_, p. 8) that the use of \pros\ here and in strkjv@Mark:6:3| is a mere Aramaism. It is not a classic idiom, but this is _Koin_, not old Attic. In strkjv@John:17:5| John has \para soi\ the more common idiom. {And the Word was God} (\kai theos n ho logos\). By exact and careful language John denied Sabellianism by not saying \ho theos n ho logos\. That would mean that all of God was expressed in \ho logos\ and the terms would be interchangeable, each having the article. The subject is made plain by the article (\ho logos\) and the predicate without it (\theos\) just as in strkjv@John:4:24| \pneuma ho theos\ can only mean "God is spirit," not "spirit is God." Songs:in strkjv@1John:4:16| \ho theos agap estin\ can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, _Grammar_, pp. 767f. Songs:in strkjv@John:1:14| \ho Logos sarx egeneto\, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.
rwp@John:19:38 @{But secretly for fear of the Jews} (\kekrummenos de dia ton phobon tn Ioudain\). Perfect passive participle of \krupt\. An example of the rulers described in strkjv@12:41-43|...when the majority had lost heart....{That he might take away} (\hina ari\). Final clause with \hina\ and the first aorist active subjunctive of \air\. Else the body of Jesus might have gone to the potter's field. Pilate gladly consented.
rwp@Luke:2:45 @{Seeking for him} (\anaztountes auton\)...while now, finding the lost boy....
rwp@Luke:15:3 @{This parable} (\tn paraboln tautn\). The Parable of the Lost Sheep (15:3-7|). This is Christ's way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Matthew:18:12-14|). The figure of the Good Shepherd appears also in strkjv@John:10:1-18|. "No simile has taken more hold upon the mind of Christendom" (Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. "The three Episodes form a climax: The Pasture--the House--the Home; the Herdsman--the Housewife--the Father; the Sheep--the Treasure--the Beloved Son" (Ragg).
rwp@Luke:15:4 @{In the wilderness} (\en ti ermi\)...the one that is lost. He...{...after that which is lost...} (\poreuetai epi to apollos\). The one lost sheep (\apollos\, second perfect active participle of \apollumi\...but intransitive, to be lost...)...lost sheep except a lost sinner....\epi\ for the goal occurs also in strkjv@Matthew:22:9; strkjv@Acts:8:26; strkjv@9:11|. {Until he find it} (\hes heuri auto\). Second aorist active subjunctive of \heurisk\, common verb, with \hes\, common Greek idiom. He keeps on going (\poreuetai\, linear present middle indicative) until success comes (effective aorist, \heuri\).
rwp@Luke:15:5 @{On his shoulders} (\epi tous mous autou\)...necessity as the poor lost sheep...(\mos\) is old and common, but in the N.T. only here and strkjv@Matthew:23:4|. {Rejoicing} (\chairn\). "There is no upbraiding of the wandering sheep, nor murmuring at the trouble" (Plummer).
rwp@Luke:15:7 @{Over one sinner that repenteth} (\epi heni hamartli metanoounti\). The word sinner points to verse 1|...sinners were doing, these lost sheep...{More than over} (\ epi\). There is no comparative in the Greek. It is only implied by a common idiom like our "rather than." {Which need no repentance} (\hoitines ou chreian echousin metanoias\)...efforts to save the lost sheep....(Luke:5:31f.|). They posed as "righteous." Very well, then. That shuts their mouths on the point of Christ's saving the publicans and sinners.
rwp@Luke:15:9 @{Her friends and neighbours} (\tas philas kai geitonas\). Note single article and female friends (feminine article and \philas\). \Hes hou euri\ here as in verse 4|, only \hou\ added after \hes\ (until which time) as often. {Which I lost} (\hn aplesa\). First aorist active indicative of \apollumi\. She lost the coin (note article). The shepherd did not lose the one sheep.
rwp@Luke:15:11 @{Had} (\eichen\). Imperfect active. Note \echn\ (verse 4|), \echousa\ (verse 8|), and now \eichen\. The self-sacrificing care is that of the owner in each case. Here (verses 11-32|) we have the most famous of all the parables of Jesus, the Prodigal Son, which is in Luke alone. We have had the Lost Sheep, the Lost Coin, and now the Lost Son. Bruce notes that in the moral sphere there must be self-recovery to give ethical value to the rescue of the son who wandered away. That comes out beautifully in this allegory.
rwp@Luke:15:24 @{And is alive} (\kai anezsen\). First aorist active indicative of \anaza\, to live again. Literally, he was dead and he came back to life. {He was lost} (\n apolls\, periphrastic past perfect active of \apollumi\...and intransitive, in a lost... state) and he was found (\heureth\). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.
rwp@Luke:15:32 @{It was meet} (\edei\). Imperfect tense. It expressed a necessity in the father's heart and in the joy of the return that justifies the feasting. \Euphranthnai\ is used again (first aorist passive infinitive) and \charnai\ (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse 24| to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse 2|)...and to save the lost. It...-...with Jesus after the lost in...
rwp@Luke:16:14 @{Who were lovers of money} (\philarguroi huparchontes\). Literally, being lovers of money. \Philarguroi\ is an old word, but in the N.T. only here and strkjv@2Timothy:3:2|. It is from \philos\ and \arguros\. {Heard} (\kouon\). Imperfect active, were listening (all the while Jesus was talking to the disciples (verses 1-13|). {And they scoffed at him} (\kai exemuktrizon\). Imperfect active again of \ekmuktriz\. LXX where late writers use simple verb. In the N.T. only here and strkjv@Luke:23:35|. It means to turn out or up the nose at one, to sneer, to scoff. The Romans had a phrase, _naso adunco suspendere_, to hang on the hooked nose (the subject of ridicule). These money-loving Pharisees were quick to see that the words of Jesus about the wise use of money applied to them. They had stood without comment the three parables aimed directly at them (...the lost coin, the lost... son). But now they do not remain quiet while they hear the fourth parable spoken to the disciples. No words were apparently spoken, but their eyes, noses, faces were eloquent with a fine disdain.
rwp@Luke:21:25 @{Distress} (\sunoch\). From \sunech\. In the N.T. only here and strkjv@2Corinthians:2:4|. Anguish. {In perplexity} (\en aporii\). State of one who is \aporos\, who has lost his way (\a\ privative and \poros\). Here only in the N.T. though an old and common word. {For the roaring of the sea} (\chous thalasss\). Our word echo (Latin _echo_) is this word \chos\, a reverberating sound. Sense of rumour in strkjv@Luke:4:37|. {Billows} (\salou\). Old word \salos\ for the swell of the sea. Here only in the N.T.
rwp@Mark:6:6 @{And he marvelled because of their unbelief} (\kai ethaumasen dia tn apistian autn\). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew:8:10; strkjv@Luke:7:9|). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark:3:21,31|)...proof that she ever lost faith...{He went round about the villages teaching} (\perigen ts kmas kukli didaskn\). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7|. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. "Jesus resumes the role of a wandering preacher in Galilee" (Bruce). Imperfect tense, \perigen\.
rwp@Mark:6:45 @{To Bethsaida} (\pros Bthsaidan\). This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke:9:10|). {While he himself sendeth the multitude away} (\hes autos apoluei ton ochlon\). strkjv@Matthew:14:22| has it "till he should send away" (\hes hou apolusi\) with the aorist subjunctive of purpose. Mark with the present indicative \apoluei\ pictures Jesus as personally engaged in persuading the crowds to go away now. strkjv@John:6:41f.| explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. He had already forced in reality the disciples to leave in a boat {to go before him} (\proagein\) in order to get them out of this atmosphere of overwrought excitement with a political twist to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. See on ¯Matthew:14:22,23|...bless the crowds and lost his...
rwp@Matthew:5:5 @{The meek} (\hoi praeis\)...word "meek" has largely lost the...(Matthew:11:29|) and Moses is also called meek. It is the gentleness of strength, not mere effeminacy. By "the earth" (\tn gn\) Jesus seems to mean the Land of Promise (Psalms:37:11|) though Bruce thinks that it is the whole earth. Can it be the solid earth as opposed to the sea or the air?
rwp@Matthew:5:13 @{Lost its savour} (\mranthi\). The verb is from \mros\ (dull, sluggish, stupid, foolish) and means to play the fool, to become foolish, of salt become tasteless, insipid (Mark:9:50|)...ground because it has lost its...(_Braid Scots_), the most worthless thing imaginable. Jesus may have used here a current proverb.
rwp@Matthew:10:6 @{The lost sheep} (\ta probata ta apollota\). The sheep, the lost ones. Mentioned here first by Matthew. Jesus uses it not in blame, but in pity (Bruce). Bengel notes that Jesus says "lost" more frequently than "led astray." "If the Jewish nation could be brought to repentance the new age would dawn" (McNeile).
rwp@Matthew:10:16 @{As sheep in the midst of wolves} (\hs probata en mesi lukn\). The presence of wolves on every hand was a fact then and now. Some of these very sheep (10:6|) at the end will turn out to be wolves and cry for Christ's crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Genesis:3:1; strkjv@Psalms:58:5|), the dove of simplicity (Hosea:7:11|). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with \arnas\ for \probata\ is in strkjv@Luke:10:3| and apparently is in a _Fragment of a Lost Gospel_ edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For "harmless" (\akeraioi\) Moffatt and Goodspeed have "guileless," Weymouth "innocent." The word means "unmixed" (\a\ privative and \kerannumi\), "unadulterated," "simple," "unalloyed."
rwp@Matthew:15:24 @{I was not sent} (\ouk apestaln\). Second aorist passive indicative of \apostell\...calls the Jews "the lost sheep...
rwp@Matthew:22:3 @{To call them that were bidden} (\kalesai tous keklmenous\)...play on the words, lost in...{to call the called}" (Vincent). It was a Jewish custom to invite a second time the already invited (Esther:5:8; strkjv@6:14|). The prophets of old had given God's invitation to the Jewish people. Now the Baptist and Jesus had given the second invitation that the feast was ready. {And they would not come} (\kai ouk thelon elthein\). This negative imperfect characterizes the stubborn refusal of the Jewish leaders to accept Jesus as God's Son (John:1:11|). This is "The Hebrew Tragedy" (Conder).
rwp@Matthew:22:12 @{Not having a wedding-garment} (\m echn enduma gamou\). \M\ is in the _Koin_ the usual negative with participles unless special emphasis on the negative is desired as in \ouk endedumenon\. There is a subtle distinction between \m\ and \ou\ like our subjective and objective notions. Some hold that the wedding-...a portion of a lost parable...
rwp@Matthew:26:48 @{Gave them a sign} (\edken autois smeion\). Probably just before he reached the place, though Mark (Mark:14:44|) has "had given" (\dedkei\) which certainly means before arrival at Gethsemane. At any rate Judas had given the leaders to understand that he would kiss (\phils\) Jesus in order to identify him for certain. The kiss was a common mode of greeting and Judas chose that sign and actually "kissed him fervently" (\katephilsen\, verse 49|)...in the papyri has lost its...\hekousia philmata echthrou\ (Proverbs:27:6|)," the profuse kisses of an enemy (McNeile). This same compound verb occurs in strkjv@Luke:7:38| of the sinful woman, in strkjv@Luke:15:20| of the Father's embrace of the Prodigal Son, and in strkjv@Acts:20:37| of the Ephesian elders and Paul.
rwp@Matthew:27:26 @{Scourged} (\phragellsas\). The Latin verb _flagellare_. Pilate apparently lost interest in Jesus when he discovered that he had no friends in the crowd. The religious leaders had been eager to get Jesus condemned before many of the Galilean crowd friendly to Jesus came into the city. They had apparently succeeded. The scourging before the crucifixion was a brutal Roman custom. The scourging was part of the capital punishment. Deissmann (_Light from the Ancient East_, p. 269) quotes a Florentine papyrus of the year 85 A.D. wherein G. Septimius Vegetus, governor of Egypt, says of a certain Phibion: "Thou hadst been worthy of scourging... but I will give thee to the people."
rwp@Matthew:28:9 @{Jesus met them} (\Isous hupntsen autais\). Came suddenly face to face (\anta, hupo\) with them as they brooded over the message of the angel and the fact of the empty tomb (associative instrumental, \autais\). Cf. strkjv@8:34; strkjv@24:1-6|. Probably the lost portion of Mark's Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary "Hail" (\chairete\). They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (John:20:17|). It was a great moment of faith and cheer.
rwp@Revelation:22:11 @{Let him do unrighteousness still} (\adiksat eti\). First aorist (constative) active imperative of \adike\, viewed here as a whole. The language is probably ironical, with a reminder of strkjv@Daniel:12:10|...a commendation of their lost estate....(\rupantht eti\). First aorist (constative) passive imperative of \rupain\, old verb, to make foul or filthy (from \rupos\, filth, strkjv@1Peter:3:21|, as is \ruparos\, filthy), here only in N.T. The use of \eti\ is not perfectly clear, whether "still" or "yet more." It is the time when Christ has shut the door to those outside who are now without hope (Matthew:25:10; strkjv@Luke:13:25|). \Ruparos\ occurs elsewhere in N.T. only in strkjv@James:2:2|, and \ruparia\ (filthiness) only in strkjv@James:1:21|. Songs:then "the righteous" (\ho dikaios\) is to do righteousness still (\dikaiosunn poisat eti\, first constative aorist active imperative of \poie\) and "the holy" (\ho hagios\) to be made holy still (\hagiastht eti\, first constative aorist passive imperative of \hagiaz\). The states of both the evil and the good are now fixed forever. There is no word here about a "second chance" hereafter.
rwp@Info_Revelation @ EMPEROR WORSHIP AS THE OCCASION FOR JOHN'S APOCALYPSE There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus (\Sebastos\, Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January A.D. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in A.D. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed _Dominus ac Deus noster_ (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a _religio licita_, but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in strkjv@1Corinthians:12:3|. It was \Kurios Isous\ or \Kurios Kaisar\...this very issue Polycarp lost his..._redivivus_, or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in strkjv@2Thessalonians:2:3ff.|, the man of sin who sets himself above God as the object of worship. We have seen also in strkjv@1John:2:18,22; strkjv@4:3; strkjv@2John:1:7| the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.
rwp@Info_Revelation @...key to them is lost to...(3 1/2, 7, 3, 4, 12, 24, 1000) cannot be pressed, though some do so. Even Harnack called the Apocalypse the plainest book in the New Testament, by using Harnack's key for the symbols.
rwp@Romans:1:22 @{Professing themselves to be wise} (\phaskontes einai sophoi\). \Sophoi\ is predicate nominative with \einai\ in indirect discourse agreeing with \phaskontes\ (old verb, from \phmi\, to say, rare in N.T.) in case and number according to regular Greek idiom (Robertson, _Grammar_, p. 1038). {Became vain} (\emataithsan\). Ingressive first aorist passive indicative of \mataio\ from \mataios\ (empty). Empty reasonings as often today. {Became fools} (\emranthsan\). Ingressive first aorist passive of \mrain\, to be a fool, old word from \mros\, a fool. An oxymoron or sharp saying, true and one that cuts to the bone. {For the likeness of an image} (\en homoimati eikonos\). Both words, "a likeness which consists in an image or copy" (Lightfoot). See strkjv@Phillipians:2:7| for "likeness of men" and strkjv@Colossians:1:15|...deity that had been lost... (Denney). Why is it that heathen images of gods in the form of men and beasts are so horrible to look upon?
rwp@Romans:7:9 @{I was alive} (\ezn\)...Imperfect active. Apparently, "the lost paradise...(Denney), before the conscience awoke and moral responsibility came, "a seeming life" (Shedd). {Sin revived} (\h hamartia anezsen\). Sin came back to life, waked up, the blissful innocent stage was over, "the commandment having come" (\elthouss ts entols\, genitive absolute). {But I died} (\eg de apethanon\). My seeming life was over for I was conscious of sin, of violation of law. I was dead before, but I did not know. Now I found out that I was spiritually dead.
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